Psalm 50 [MT 51]
- Penitential
Commentary from 22 fathers
when Nathan the prophet came to him, when he had gone to Bersabee.]
ἐν τῷ ἐλθεῖν πρὸς αὐτὸν Νάθαν τὸν προφήτην, ἡνίκα εἰσῆλθε πρὸς Βηρσαβεέ. -
внегда̀ вни́ти къ немꙋ̀ наѳа́нꙋ прⷪ҇ро́кꙋ, є҆гда̀ вни́де къ вирсаві́и женѣ̀ ᲂу҆рі́евѣ,
Our God will come openly. Our God is Christ. Christ will come openly in the flesh. We, therefore, understand that openly means “in the flesh.” And this flesh is perceived by the senses.
Notes on the Psalms 49[50].3
His charm, in fact, was evident from [Zion] even in the Old Testament. I mean, the temple, the Holy of Holies, all the worship and the living of the old legislation, the multitude of priests, sacrifices, whole burnt offerings, sacred hymns and psalmody and everything stemming from it—the type of things to come from this was sketched out ahead of time. But when the reality arrived, it took its beginning from there as well. From there shone out the cross.… There occurred the resurrection, there the ascension, there the prelude and commencement of our salvation, there the ineffable teachings began to be proclaimed. There the Father was first revealed, the Only-begotten known and the wonderful grace of the Spirit given. And there the apostles took the first steps of preaching about spiritual matters, about the gifts, the powers, the promise of good things to come. Considering all this, the inspired author calls it his maturity. God’s beautiful maturity, you see, is his goodness and lovingkindness and his beneficence to all people.
Commentary on the Psalms 50:1
But we have heard the world called from the rising of the sun unto the going down: whence does He begin to call, who has called? This thing also hear ye: "Out of Sion is the semblance of His beauty" [Psalm 50:2]. Evidently the Psalm does agree with the Gospel, which says, "Throughout all nations, beginning at Jerusalem." [Luke 24:47] Hear, "Throughout all nations:" He has called the world from the rising of the sun unto the going down. Hear, "Beginning at Jerusalem:" "Out of Sion is the semblance of His beauty." Therefore, "He has called the world from the rising of the sun unto the going down," agrees with the words of the Lord, who says, "It behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His Name throughout all nations." [Luke 24:46-47] For all nations are from the rising of the sun unto the going down. But that, "Out of Sion is the semblance of His beauty." that thence begins the beauty of His Gospel, that thence He began to be preached, being "beautiful in form beyond the sons of men," agrees with the words of the Lord, who says, "Beginning at Jerusalem." New things are in tune with old, old things with new: the two Seraphim say to one another, "Holy, holy, holy, Lord God of Sabaoth." [Isaiah 6:3] The two Testaments are both in tune, and the two Testaments have one voice: let the voice of the Testaments in tune be heard, not that of pretenders disinherited. This thing then has the God of gods done, "He has called the world from the rising of the sun unto the going down, His semblance going before out of Sion." For in that place were His disciples, [Acts 1:4] who received the Holy Ghost sent from heaven on the fiftieth day after His resurrection. Thence the Gospel, thence the preaching, thence the whole world filled, and that in the Grace of Faith.
Exposition on Psalm 50
The order of the calling is set forth when he says, "Out of Zion is the beauty of his comeliness"; as if to say: this calling began in Zion. Is. 2: "Out of Zion shall go forth the law," etc. For the apostles, when they received the Holy Spirit, were in Zion, and then they were made strong to go throughout the world. Out of Zion, therefore, where the apostles were, began to be spread abroad the beauty of his comeliness. But Christ indeed began to some extent to be made known; but his beauty was not seen, because he was surrounded with weakness, because "we saw him the last of men, a man of sorrows," as is found in Is. 53. But after the Passion, his power and authority appeared.
Exposition on the Psalms of David
I want to stress what I think that we (or at least I) need more; the joy and delight in God which meet us in the Psalms, however loosely or closely, in this or that instance, they may be connected with the Temple. This is the living centre of Judaism. These poets knew far less reason than we for loving God. They did not know that He offered them eternal joy; still less that He would die to win it for them. Yet they express a longing for Him, for His mere presence, which comes only to the best Christians or to Christians in their best moments. They long to live all their days in the Temple so that they may constantly see 'the fair beauty of the Lord' (27:4). Their longing to go up to Jerusalem and 'appear before the presence of God' is like a physical thirst (Ps. 42). From Jerusalem His presence flashes out 'in perfect beauty' (50:2). Lacking that encounter with Him, their souls are parched like a waterless countryside (63:2). They crave to be 'satisfied with the pleasures' of His house (65:4). Only there can they be at ease, like a bird in the nest (84:3). One day of those 'pleasures' is better than a lifetime spent elsewhere (84:10).
Reflections on the Psalms, Chapter 5: The Fair Beauty of the Lord
Have mercy upon me, O God, according to thy great mercy; and according to the multitude of thy compassions blot out my transgression.
ΕΛΕΗΣΟΝ με, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σου καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου·
Поми́лꙋй мѧ̀, бж҃е, по вели́цѣй млⷭ҇ти твое́й, и҆ по мно́жествꙋ щедро́тъ твои́хъ ѡ҆чⷭ҇ти беззако́нїе моѐ.
God came in a visible manner, and was made flesh and hung on the tree, that he might sum up all things in himself.… He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect and appointing a law observable to the outward senses, that all things should continue each in its own order; and he reigns manifestly over things visible and pertaining to people; and he brings in just judgment and worth on all; as David also, clearly pointing to this, says, “Our God shall openly come and will not keep silence.” Then he shows also the judgment that is brought in by him, saying, “A fire shall burn in his sight, and a strong tempest shall rage round about him. He shall call on the heaven from above, and the earth, to judge his people.”
Against Heresies 5:18.3
He presents his whole discourse as if God personally were present and judging, thus his addition of “he will not keep silence,” that is, he will choose to judge the judges in no other way than by personal inspection and as though by his very presence. Then, to bring out that he arrives in retribution and as a cause of deep fear, attended by sanctions like bodyguards, he goes on, “A fire will burn in his presence, with a severe storm around him”: just as the rulers of the earth have heralds going ahead to inspire submission with their shouting, so too God comes in person with fire going ahead and a severe storm to inspire fear in those due to be judged. By “storm” he refers to a power capable of drawing down to hades.
Commentary on Psalm 50
"And a mighty tempest round about Him" [Psalm 50:3]. "A mighty tempest," in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faithful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture does lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which "shall be a mighty tempest round about Him." Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who broke the nets, before they came to land. [Luke 5:6] But in this separation there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders without the load of the world's cares, who have not heard in vain, "If you will be perfect, go and sell all that you have, and give to the poor, and you shall have treasure in heaven: and come, follow Me;" [Matthew 19:21] to which sort is said, "You shall sit upon twelve thrones, judging the twelve tribes of Israel." [Matthew 19:28] Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be certain judging with the Lord, we have most evident testimony, which I have but now quoted: "You shall sit upon twelve thrones, judging the twelve tribes of Israel."...
Exposition on Psalm 50
Do not think the second coming will be like his first: at that time he concealed his characteristic magnificence in lowliness and poverty, whereas in this case he will reveal plainly to everyone his lordship and kingship, no longer employing long-suffering but judging justly. As he said, “he will not keep silence. A fire will burn in his presence, with a severe storm around him.” Blessed Daniel had a vision of this: “A river of fire,” he says, “was flowing in front of him, his throne a fiery flame, its wheels flaming fire.”
Commentary on the Psalms 50:2
He will surely come openly to judge the age through fire. Fire will burn in his countenance, and around him will be strong storms. Then apostles, martyrs and teachers will be gathered, those who have ordained his covenant over sacrifices. These will become the apostles, teachers and advisors in the present. These are the “heavens” who proclaim the glory of God. Then when God begins to judge they announce his righteousness and his mercy.
Commentary on the Psalms 50
"God shall come manifestly." Here he treats of the coming; and he says two things about the second coming, against two things that were present in the first. In the first coming, God came hidden in the weakness of humanity. Ezek. 32: "I will cover the sun with a cloud." And Is. 45: "Truly you are a hidden God." But then he will be manifest. Rev. 1: "Behold, he comes, and every eye shall see him." 2 Thess. 2: "Whom the Lord Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming." Likewise, in the first coming he showed meekness. Is. 53: "As a lamb before its shearer, he was led." Hence he said nothing before the princes and priests, nor before Pilate; but then he will not be silent, but will speak. Is. 42: "I have been silent, I have always been quiet, and I have been patient" -- in judgment, when I was being judged, when I was tolerating the wicked -- "but I will cry out like a woman in labor." And he says "our"; as if to say: this God who comes is none other than ours, outside of whom there is no salvation. Jerome begins the verse: "Out of Zion, perfect in beauty, God shall appear"; as if to say: God shall appear out of Zion, which is perfect in the beauty of the Holy Spirit. With respect to the first he adds, "God shall come manifestly." With respect to the second, "A fire shall burn before his sight." Here he sets forth the preparation of the one who comes. Princes have their insignia and swords carried before them. Rom. 13: "He does not bear the sword without cause"; as if to say, because they have the power of judging. So before Christ shall precede signs of vengeance and ministers of the judge. First, therefore, he sets forth the signs and instruments of vengeance. Second, he shows the power with respect to the ministers, at "He has called." The instrument of divine judgment is twofold. One is principal, on the part of the punishing fire; and the other on the part of the whole creation fighting against the senseless. Wis. 5. With respect to the first he says, "A fire shall burn before his sight." Literally, fire shall precede before him, as is found in Heb. 10, because a consuming fire shall burn and purge the surface of the earth, and shall purge whatever needs purging in the good, and finally shall cast the wicked into Hell. Or the fire of a remorseful conscience. Is. 50: "Walk in the light of your fire." With respect to the second he says, "And round about him a mighty tempest," which shall arise from the agitation of all the elements before the judgment. Lk. 21: "There shall be signs in the sun," etc., and the agitation shall be so great that even the powers of heaven shall be moved. The tempest, that is, the indignation, shall be round about him, that is, in the saints who shall be around him. Is. 3: "To punish sinners." Job 27: "Want shall seize upon him like water." Prov. 1: "When sudden calamity comes."
Exposition on the Psalms of David
Wash me thoroughly from mine iniquity, and cleanse me from my sin.
ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με.
Наипа́че ѡ҆мы́й мѧ̀ ѿ беззако́нїѧ моегѡ̀ и҆ ѿ грѣха̀ моегѡ̀ ѡ҆чⷭ҇ти мѧ̀:
On arriving in an obvious manner, then, with fire and storm as his bodyguards, God will summon everyone from all quarters as if to appoint those present as witnesses of the judgment. So whom does he summon? The heavenly powers from on high (the sense of “above”) and the whole “earth” from below, and he will hold court on them.
Commentary on Psalm 50
Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, [Matthew 25:31] when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle says of himself, "As an angel of God ye received me." [Galatians 4:14] Of John Baptist it is said, "Behold, I send My Angel before Your face, that shall prepare Your way before You." Therefore, coming with all Angels, together with Him He shall have the Saints also. For plainly says Isaias also, "He shall come to judgment with the elders of the people." [Isaiah 3:14] Those "elders of the people," then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, "I was an hungred, and you gave Me to eat:" [Matthew 25:35] truly fruitful earth in which the Apostle does joy, when they sent to him to supply his necessities: "Not because I ask a gift," he says, "but I require fruit." [Philippians 4:17] And he gives thanks, saying, "Because at length you have budded forth again to be thoughtful for me." [Philippians 4:10] He says, "You have budded forth again," as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? "He will call the heaven from above" [Psalm 50:4]. The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall "He call the heaven from above," when the heaven is always above? But those that He here calls heaven, the same elsewhere He calls heavens. What heavens? That tell out the glory of God: for, "The heavens tell out the glory of God:" whereof is said, "Into all the earth their sound has gone forth, and into the ends of the world their words." For see the Lord severing in judgment: "He shall call the heaven from above and the earth, to sever His people." From whom but from evil men? Of whom here afterwards no mention is made, now as it were condemned to punishment. See these good men, and distinguish. "He shall call the heaven from above, and the earth, to sever His people." He calls the earth also, not however to be associated, but to be dissociated. For at first He called them together, "when the God of gods spoke and called the world from the rising of the sun unto the going down," He had not yet severed: those servants had been sent to bid to the marriage, [Matthew 22:3] who had gathered good and bad. But when the God of gods shall come manifest and shall not keep silence, He shall so call the "heaven from above" that it may judge with Him. For what the heaven is, the heavens themselves are; just as what the earth is, the lands themselves, just as what the Church is, the Churches themselves: "He shall call the heaven from above, and the earth, to sever His people." Now with the heaven He severs the earth, that is, the heaven with Him does sever the earth. How does He sever the earth? In such sort that He sets on the right hand some, others on the left. But to the earth severed, He says what? "Come, you blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and you gave me to eat," and so forth. But they say, "When saw we You an hungred?" And He, "Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me." "He shall call therefore the heaven from above, and the earth, to sever His people."
Exposition on Psalm 50
"He has called heaven from above," etc. Having set forth the coming of the judge to judgment and the preparation of the judge with respect to the instrument of punishment, here he sets forth the preparation for the judgment with respect to the ministers. And first he treats of the attendance of the ministers; second, of the office of the Angels, at "Gather together"; third, of the office of the apostles, at "It shall be announced." In the first part, mention is made of heaven and earth. And this is understood in two ways. In one way, it is understood by metonymy, the container for the contained, so that by "heaven" he designates the saints who are in heaven, and by "earth" he designates men who are on earth; and all of these are called to judgment. And this is the second calling, because above he said, "And he called the earth," because that calling is the calling to faith, to which all are called, good and bad. Mt. 13: "The kingdom of heaven is like a net cast into the sea," etc. But this second calling is for separating, because "they chose the good into their vessels, and cast the bad forth." And therefore he says, "to discern his people," by the separation of the good from the bad. Mt. 25: "He shall separate the sheep from the goats." Ps. 42: "Judge me, O God, and distinguish my cause." But the heavens are called differently from the earth; because heavenly men are called for this purpose as judges. Mt. 19: "You who have left all things," etc., up to "the tribes of Israel." The earthly are called to be judged. Joel 3: "I will gather all nations and bring them down into the valley of Jehoshaphat." Or, "he called heaven," that is, the heavenly, that is, the just, to their reward. Dan. 12: "The learned shall shine like the brightness of the firmament," etc. "And the earth," that is, the earthly, that is, the wicked, to punishment. There can also be another sense, so that heaven and earth stand for the corporeal creatures themselves; and thus they are called by way of testimony or assault against the unfaithful, because in them the wicked were able to perceive from heaven and earth. Job 20: "The heavens shall reveal his iniquity, and the earth shall rise up against him," namely against the sinner. Or, "he called heaven from above," to give up the souls of the saints which it holds, and the earth, to give up the souls of the wicked which it holds in the depths.
Exposition on the Psalms of David
For I am conscious of mine iniquity; and my sin is continually before me.
ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διαπαντός.
ꙗ҆́кѡ беззако́нїе моѐ а҆́зъ зна́ю, и҆ грѣ́хъ мо́й предо мно́ю є҆́сть вы́нꙋ.
"Gather to Him His righteous" [Psalm 50:5]. The voice divine and prophetic, seeing future things as if present does exhort the Angels gathering. For He shall send His Angels, and before Him shall be gathered all nations. [Matthew 25:32] Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. You have the Gospel: "Beware of doing your righteousness before men to be seen of them." [Matthew 6:1] And as if it were inquired, What righteousness? "When therefore you do alms," He says. Therefore alms He has signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the "needy," that have considered the needy and poor: gather them, "The Lord preserve them, and make them to live;" "Gather to Him His righteous: who order His covenant above sacrifices:" that is, who think of His promises above those things which they work. For those things are sacrifices, God saying, "I will have mercy more than sacrifice." "Who keep His covenant more than sacrifice."
Exposition on Psalm 50
And with this the reading of Jerome agrees, which says, "Gather to me all my saints"; as if to say: for this purpose he calls, to present his saints. "Gather to him his saints." This is the office of the Angels, namely to gather the elect at the judgment. Mt. 24: "He shall send his Angels," etc. And this is the voice of the prophet Daniel to the Angels sent for ministry. For his saints are those who order the covenant above sacrifices. The word "above" is taken in two ways. In one way, as designating the order of the material cause; and then the sense is, "above sacrifices," that is, who made a covenant with God concerning sacrifices to be offered. And he made mention of sacrifices for two reasons. First, because the following disputation will be about sacrifices. Second, because the disputation at the judgment will be only with the faithful, who will be judged. And these are those who made a covenant with God in sacrifices. In another way, so that "above" denotes excess. And thus it must be said that by "covenant" is understood the New Covenant, which surpasses; hence the sense is, "above sacrifices," that is, who prefer the New Covenant to the sacrifices of the Old Covenant. Or the covenant promised by God; and thus, "above sacrifices," that is, who consider the goods promised by God as greater than all our merits. Rom. 8: "The sufferings of this time are not worthy to be compared," etc. Or by "covenant" the soul has a pact with justice, mercy, faith, and such things. Hos. 2: "I will espouse you to me in faith." And thus they are "above sacrifices," that is, who prefer spiritual goods of this kind to bodily sacrifices. Hos. 6: "I desire mercy and not sacrifice." Or, "who order the covenant," etc., that is, who in the sacrifices they offer to God have regard for the covenant of God, because some refer the good things they do to something else, so that they may be gathered into it. 1 Cor. 10: "Do all things for the glory of God."
Exposition on the Psalms of David
Against thee only have I sinned, and done evil before thee: that thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε.
Тебѣ̀ є҆ди́номꙋ согрѣши́хъ и҆ лꙋка́вое пред̾ тобо́ю сотвори́хъ: ꙗ҆́кѡ да ѡ҆правди́шисѧ во словесѣ́хъ твои́хъ и҆ побѣди́ши, внегда̀ сꙋди́ти тѝ.
"And the Heaven shall declare His righteousness" [Psalm 50:6]. Truly this righteousness of God to us the "heavens have declared," the Evangelists have foretold. Through them we have heard that some will be on the right hand, to whom the Householder says, "Come, you blessed of My Father, receive." [Matthew 25:34] Receive what? "A kingdom." In return for what thing? "I was an hungred, and you gave Me to eat." What so valueless, what so earthly, as to break bread to the hungry? At so much is valued the kingdom of heaven. "Break your bread to the hungry, and the needy without covering bring into your house; if you see one naked, clothe him." [Isaiah 58:7] If you have not the means of breaking bread, hast not house into which you may bring, hast not garment wherewith you may cover: give a cup of cold water, [Matthew 10:42] cast two mites into the treasury. [Mark 12:42] As much the widow does buy with two mites, as Peter buys, by leaving the nets, [Matthew 4:20] as Zacchæus buys by giving half his goods. [Luke 19:8] Of so much worth is all that you have. "The heavens shall declare His righteousness, for God is Judge." Truly judge not confounding but severing. For "the Lord knows them that are His." [2 Timothy 2:19] Even if grains lie hidden in the chaff, they are known to the husbandman. Let no one fear that he is a grain even among the chaff; the eyes of our winnower are not deceived. Fear not lest that tempest, which shall be round about Him, should confound you with chaff. Certainly mighty will be the tempest; yet not one grain will it sweep from the side of the grain to the chaff: because not any rustic with three-pronged fork, but God, Three in One, is Judge. And the heavens shall declare His righteousness: for God is Judge. Let heavens go, let the heavens tell, into every land let their sound go out, and unto the ends of the world their words: and let that body say, "From the ends of the world unto You have I cried, when my heart was in heaviness." For now mingled it groans, divided it shall rejoice. Let it cry then and say, "Destroy not my soul with ungodly men, and with men of blood my life." He destroys not together, because God is Judge. Let it cry to Him and say, "Judge me, O Lord, and sever my cause from the nation unholy:" let it say, He shall do it: there shall be gathered to Him His righteous ones. He has called the earth that He may sever His people.
Exposition on Psalm 50
"The heavens shall announce." The office of the apostles is to announce, and these are designated by the heavens. Hence the "heavens," that is, the apostles, "shall announce the justice of God." And they are called heavens because they are eminent above all the choirs of the saints, and they illuminate the whole Church. Ps. 18: "The heavens declare the glory of God." They shall announce, moreover, "that God is the judge," by instructing through doctrine. Acts 10: "He it is who was appointed by God to be judge of the living and the dead." They instruct, therefore, about the future judgment. 2 Cor. 5: "We must all be manifested before the judgment seat of Christ." In another way, they shall announce by promulgating the sentence against the wicked by the authority of the judge, when they shall sit upon twelve thrones, as is said in Mt. 19.
Exposition on the Psalms of David
6–21It will be noticed... that I make the Jewish conception of a civil judgement available for my Christian profit by picturing myself as the defendant, not the plaintiff. The writers of the Psalms do not do this. They look forward to "judgement" because they think they have been wronged and hope to see their wrongs righted. There are, indeed, some passages in which the Psalmists approach to Christian humility and wisely lose their self-confidence. Thus in Psalm 50 (one of the finest) God is the accuser (6–21); and in 143:2, we have the words which most Christians often repeat—"Enter not into judgement with Thy servant, for in Thy sight shall no man living be justified." But these are exceptional. Nearly always the Psalmist is the indignant plaintiff.
Reflections on the Psalms, Chapter 2: Judgement in the Psalms
For, behold, I was conceived in iniquities, and in sins did my mother conceive me.
ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου.
Се́ бо, въ беззако́нїихъ зача́тъ є҆́смь, и҆ во грѣсѣ́хъ роди́ мѧ ма́ти моѧ̀.
"Hear, my people, and I will speak to you" [Psalm 50:7]. He shall come and shall not keep silence; see how that even now, if you hear, He is not silent. Hear, my people, and I will speak to you. For if you hear not, I will not speak to you. "Hear, and I will speak to you." For if you hear not, even though I shall speak, it will not be to you. When then shall I speak to you? If you hear? When do you hear? If you are my people. For, "Hear, my people:" you hear not if you are an alien people. "Hear, my people, and I will speak to you: Israel, and I will testify to you."...For "Your God," is properly said to that man whom God does keep more as one of His family, as though in His household, as though in His peculiar: "Your God am I." What will you more? Requirest thou a reward from God, so that God may give you something; so that what He has given you may be your own? Behold God Himself, who shall give, is your own. What richer than He? Gifts you were desiring, you have the Giver Himself. "God, your God, I am."
Exposition on Psalm 50
"Hear." Here he treats of the disputation of the judgment. In the disputation of the judgment three things are necessary. One is required on our part. Another on the part of God. The third is the disputation itself. On our part there is required hearing, not only exterior and bodily with respect to things heard bodily, but also interior. Sir. 6: "If you love to hear," etc. And therefore he says, "Hear," that is, attend even interiorly. Mt. 13: "He who has ears to hear, let him hear." "My people," because he who is not of his people does not hear him. Jn. 6: "Everyone who hears from my Father." Likewise, Jn. 8: "Therefore you do not hear, because you are not of God." On the part of God there is required speech and testimony; and therefore he says, "and I will speak; O Israel, and I will testify to you." Now there is a twofold speech of God. One is exterior, through preachers. Heb. 1: "In times past, God spoke to the fathers through the prophets." The other is interior, through inspiration. Ps. 84: "What the Lord God speaks in me," etc. Likewise, testimony is twofold. One is through miracles. Jn. 5: "The works that I do give testimony of me." The other is through witnesses. Is. 44: "You are my witnesses." Acts 1: "You shall be witnesses to me," etc. And thus these can be the words of Christ instructing the people. "Hear, O my people, and I will speak; O Israel, and I will testify to you" through miracles. Jn. 5: "The works which my Father gave me to accomplish." Likewise, Jn. 5: "Search the Scriptures." And therefore, I will speak through miracles and through Scriptures, that is, it will be apparent that I speak the truth and that I am true through the Scriptures. And what shall I testify? "I am God, your God," namely singularly. Ex. 20: "I am the Lord." And he says "am," on account of eternity, because he does not decline either into the past or into the future. And he says, "your God," because of the seed of Abraham. Rom. 9: "From whom Christ is according to the flesh."
Exposition on the Psalms of David
For, behold, thou lovest truth: thou hast manifested to me the secret and hidden things of thy wisdom.
ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.
Се́ бо, и҆́стинꙋ возлюби́лъ є҆сѝ, безвѣ̑стнаѧ и҆ та̑йнаѧ премⷣрости твоеѧ̀ ꙗ҆ви́лъ мѝ є҆сѝ.
On this score the other inspired authors leveled their accusations, remember, that they had bypassed the more important element of virtue and were resting their hope of salvation in these things.… Yet many are the words spoken about sacrifices, whereas the law about them was passed not because his wish was preeminently for such things but because he was showing considerateness for their limitations.… God should be worshiped, after all, not with fumes and smells but with an impeccable lifestyle, not bodily but of the mind. The demons of the foreigners were not inclined this way, however; rather, they even looked for these things. A poet of the Greeks even seems to be suggesting as much in saying, “It is by the will of the gods, you see, we obtain this portion.” But our God is not like that: whereas those gods thirsted for human blood and in their desire to lead them into this bloodguiltiness constantly made such demands, our God by contrast wanted to remove them gradually even from the slaughter of brute beasts and so employed this considerateness in allowing sacrifices so as to abolish sacrifices.
Commentary on the Psalms 50:4
What He requires of man, let us see; what tribute our God, our Emperor and our King does enjoin us; since He has willed to be our King, and has willed us to be His province? Let us hear His injunctions. Let not a poor man tremble beneath the injunction of God: what God enjoins to be given to Himself, He does Himself first give that enjoins: be ye only devoted. God does not exact what He has not given, and to all men has given what He does exact. For what does He exact? Let us hear now: "I will not reprove you because of your sacrifices." I will not say to you, Wherefore have you not slain for me a fat bull? Why have you not selected the best he-goat from your flock? Wherefore does that ram amble among your sheep, and is not laid upon mine altar? I will not say, Examine your fields and your pen and your walls, seeking what you may give Me. "I will not reprove you because of your sacrifices."
Exposition on Psalm 50
I do not accuse you of neglect of sacrifices, he is saying: you offer them continually; rather, I urge you not to confine righteousness to them.
Commentary on the Psalms 50:4
"I will not reprove you for your sacrifices." Here he treats of the disputation itself. And concerning this he does three things. First, he rejects the old sacrifice. Second, he introduces the new sacrifice, at "Offer to God." Third, he repels the wicked from this sacrifice, at "But to the sinner." Sacrifices are professions of faith; and therefore, being about to set forth concerning the worship of God, he first sets forth concerning faith in the one God. And first he proposes his intention; second, he assigns the reason. He says, therefore: I will come and judge, and "I will not reprove you for your sacrifices," which you have not omitted. But on the contrary: whoever at that time would have omitted them would have erred; but for every error one will be brought to judgment, as is said in Eccl. 12. It must be said that a man is reproved when he does not do the will of his superior. But the will of God is your sanctification, 1 Thess. 4. Now these sacrifices do not contribute to your sanctification; and therefore they are not willed by God in themselves, but insofar as they are signs of something else. And therefore Hos. 6 says: "I desire mercy and not sacrifice." And insofar as they are signs of interior virtue, [men] are properly reproved for the virtues they did not practice, not for the sacrifices. He makes the reason clear, first on their part; second, on his own part. Hence he says, "Your holocausts are always in my sight"; as if to say: I will not reprove you for sacrifices, because you are ready to offer carnal sacrifices, because they gladly offered sacrifices on account of the fact that they delighted in them at banquets. Is. 22: "Behold, joy -- to sacrifice victims," etc. Or, differently: "I will not reprove you for sacrifices," namely carnal ones, because "your holocausts," namely spiritual ones, "are always in my sight," that is, they please me. And these are, as Gregory says, when everything is offered to God, namely when one offers oneself and all that one has, and thus spends it in the service of God.
Exposition on the Psalms of David
Thou shalt sprinkle me with hyssop, and I shall be purified: thou shalt wash me, and I shall be made whiter than snow.
ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι, πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι.
Ѡ҆кропи́ши мѧ̀ ѵ҆ссѡ́помъ, и҆ ѡ҆чи́щꙋсѧ: ѡ҆мы́еши мѧ̀, и҆ па́че снѣ́га ᲂу҆бѣлю́сѧ.
He is foretelling the New Covenant, under which all those old sacrifices have ceased. They had a part to play in prefiguring a special sacrifice that was to come, by the blood of which we would be cleansed.
Explanations of the Psalms 50:16
What then: Do You not accept my sacrifices? "But your holocausts are always in My sight." Certain holocausts concerning which it is said in another Psalm, "If You had desired sacrifice, I would surely have given, with holocausts You will not be delighted:" and again he turns himself, "Sacrifice to God is a troubled spirit, a heart broken and humbled God does not despise." Which be then holocausts that He despises not? Which holocausts that are always in His sight? "Kindly, O Lord," he says, "deal in Your good will with Sion, and be the walls of Jerusalem built, then shall You accept the sacrifice of righteousness, oblations, and holocausts." He says that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a "holocaust" is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such "holocausts of yours are in My sight always."
Exposition on Psalm 50
The Jews, hearing these things, did not believe, and they doubted they were able to happen. Now the word is proven. They no longer have the place of their sacrifice, since the temple has been destroyed, the altar collapsed and all their administration carried away, even the city overturned, in which it was necessary to sacrifice according to law.
Large Commentary on Psalms 50:8
On the part of God he makes the reason clear when he says, "I will not accept calves from your house." The reason I will not reprove you for sacrifices is that what I do not principally seek, I do not principally reprove. There were two principal sacrifices: the calf and the goat. Lev. 4. And he shows that he does not accept these two, that is, approve them, from the house of carnal men: "From your flocks," namely carnal ones, "I will accept," that is, approve, "goats." Mic. 6: "Can the Lord be appeased with thousands of rams?"
Exposition on the Psalms of David
Thou shalt cause me to hear gladness and joy: the afflicted bones shall rejoice.
ἀκουτιεῖς μοι ἀγαλλίασιν καὶ εὐφροσύνην, ἀγαλλιάσονται ὀστέα τεταπεινωμένα.
Слꙋ́хꙋ моемꙋ̀ да́си ра́дость и҆ весе́лїе: возра́дꙋютсѧ кѡ́сти смирє́нныѧ.
10–11All created things are under the providence of God. Does not even one sparrow fall without the Father who is in heaven knowing?
Notes on the Psalms 49[50].10
"For mine are all the beasts of the wood" [Psalm 50:10]. Why should I ask of you what I have made? Is it more yours, to whom I have given it to possess, than Mine, who have made it? "For mine are all the beasts of the wood." But perchance that Israel says, The beasts are God's, those wild beasts which I enclose not in my pen, which I bind not to my stall; but this ox and sheep and he-goat— these are my own. "Cattle on the mountain, and oxen." Mine are those which you possess not, Mine are these which you possess. For if you are My servant, the whole of your property is Mine. For it cannot be, that is the property of the master which the servant has gotten to himself, and yet that not be the property of the Master which the Master Himself has created for the servant. Therefore Mine are the beasts of the wood which you have not taken; Mine are also the cattle on the mountains which are yours, and the oxen which are at your stall: all are My own, for I have created them.
Exposition on Psalm 50
"For all the beasts of the forests are mine." He proves what he said, namely that he approves neither calves nor goats, and that if he were in need, he would not accept them from their house. No one asks for something that is in his own power; but all things that they offered were in the power of God. Three things were offered in the Old Covenant: four-footed animals, birds, and fruits, namely first-fruits and bread. With respect to the first he says, "All the beasts of the forests are mine." Four-footed animals are divided into two kinds: some are wild and some domestic. And although wild animals were not offered, yet he enumerates them to make it more apparent that even the domestic ones are his. Mystically, moreover, various kinds of persons can be designated by these animals. Hence he says, "wild beasts," that is, unbelievers; "beasts of burden," that is, the faithful; "oxen on the mountains," that is, the apostles -- all are mine.
Exposition on the Psalms of David
Turn away thy face from my sins, and blot out all mine iniquities.
ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον.
Ѿвратѝ лицѐ твоѐ ѿ грѣ̑хъ мои́хъ и҆ всѧ̑ беззакѡ́нїѧ моѧ̑ ѡ҆чⷭ҇ти.
"I know all the winged creatures of heaven" [Psalm 50:11]. How does He know? He has weighed them, has counted. Which of us knows all the winged creatures of heaven? But even though to some man God give knowledge of all the winged creatures of heaven, He does not Himself know in the same manner as He gives man to know. One thing is God's knowledge, another man's: in like manner as there is one possession of God's, another of man's: that is, God's possessing is one thing, man's another. For what you possess you have not wholly in your power, or else your ox, so long as it lives, is in your power; so as that it either die not, or be not to be fed. With whom there is the highest power, there is highest and most secret cognition. Let us ascribe this to God, while praising God. Let us not dare to say, How knows God? Do not, I pray you, brethren, of me expect this, that I should unfold to you, how God does know: this only I say, He does not so know as a man, He does not so know as an Angel: and how He knows I dare not say, because also I cannot ken. One thing, nevertheless, I ken, that even before all the winged creatures of heaven were, God knew that which He was to create. What is that knowledge? O man, you begin to see, after that you had been formed, after that you had received sense of seeing. These fowls sprung of the water at the word of God, saying, "Let the waters bring forth fowls." [Genesis 1:20] Whereby did God know the things which He commanded the water to bear forth? Now surely He knew what He had created, and before He created He knew. So great then is the knowledge of God, so that with Himself they were in a certain ineffable manner before they were created: and of you does He expect to receive what He had, before He created? "I know all the winged creatures of heaven," which thou to Me canst not give. The things which you were about to slay for Me, I know all: not because I made I know, but in order that I might make. "And the beauty of the field is with Me." The fairness of the field, the abundance of all things engendering upon earth, "is with Me," He says. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and with Him are all things by-gone: things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself has said, "Heaven and earth I fill"? [Jeremiah 23:24] What with Him is not, of whom it is said, "If I shall have ascended into heaven, You are there; and if I shall have descended into hell, You are present"? With Him is the whole: but it is not so with Him as that He does suffer any contamination from those things which He has created, or any want of them. For with you, perchance, is a pillar near which you are standing, and when you are weary, you lean against it. You need that which is with you, God needs not the field which is which Him. With Him is field, with Him beauty of earth, with Him beauty of heaven, with Him all winged creatures, because He is Himself everywhere. And wherefore are all things near Him? Because even before that all things were, or were created, to Him were known all things.
Exposition on Psalm 50
With respect to the second he says, "I know all the birds of heaven," that is, these are subject to my providence. By these birds the holy Angels are understood, who are a likeness. With respect to the third he says, "And the beauty of the field is with me," that is, whatever is beautiful in them serves me. Or, "the beauty of the field is with me," because I am everywhere. And [it says] "is," because I always am, without past or future.
Exposition on the Psalms of David
Create in me a clean heart, O God; and renew a right spirit in my inward parts.
καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου.
Се́рдце чи́сто сози́жди во мнѣ̀, бж҃е, и҆ дꙋ́хъ пра́въ ѡ҆бновѝ во ᲂу҆тро́бѣ мое́й.
Although he had respect to the offerings of Abel and smelled a sweet savor from the whole burnt offering of Noah, yet what pleasure could he receive from the flesh of sheep or the odor of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favorably accepted before God, in the sense of respectful homage to God, who did not so much want what was offered as that which prompted the offering.
Against Marcion 2.22
Though I am Lord and Master of everything, I am ready to accept from you what is mine so as to win you over to love of me.
Commentary on Psalms 50:4
Who can explain, who expound that which is said to Him in another Psalm, "For my goods You need not"? He has said that He needs not from us any necessary thing. "If I shall be hungry, I will not tell you" [Psalm 50:12]. He that keeps Israel shall neither hunger nor thirst, nor be weary, nor fall asleep. But, lo! According to your carnality I speak: because you will suffer hunger when you have not eaten, perhaps you think even God does hunger that He may eat. Even though He shall be hungry, He tells not you: all things are before Him, whence He will He takes what is needful for Him. These words are said to convince little understanding; not that God has declared His hunger. Though for our sake this God of gods deigned even to hunger. He came to hunger, and to fill; He came to thirst, and give drink; He came to be clothed with mortality, and to clothe with immortality; He came poor, to make rich. For He lost not His riches by taking to Him our poverty, for, "In him are all the treasures of wisdom and knowledge hidden." [Colossians 2:3] "If I shall be hungry, I will not tell you. For Mine is the whole world, and the fullness thereof." Do not then labour to find what to give Me, without whom I have what I will.
Exposition on Psalm 50
"If I should be hungry, I would not tell you." He concludes through an impossibility: if I needed them, I would not tell you, that is, I would not ask them of you. Why? "Because the world is mine and its fullness." Ps. 23: "The earth is the Lord's," etc.
Exposition on the Psalms of David
Either at some period in Judaism, or else in the experience of some Jews, a roughly parallel situation occurred. The unity falls apart; the sacrificial rites become distinguishable from the meeting with God. This does not unfortunately mean that they will cease or become less important. They may, in various evil modes, become even more important than before. They may be valued as a sort of commercial transaction with a greedy God who somehow really wants or needs large quantities of carcasses and whose favours cannot be secured on any other terms. Worse still, they may be regarded as the only thing He wants, so that their punctual performance will satisfy Him without obedience to His demands for mercy, 'judgement', and truth. To the priests themselves the whole system will seem important simply because it is both their art and their livelihood; all their pedantry, all their pride, all their economic position, is bound up with it. They will elaborate their art more and more. And of course the corrective to these views of sacrifice can be found within Judaism itself. The prophets continually fulminate against it. Even the Psalter, though largely a Temple collection, can do so; as in Psalm 50 where God tells His people that all this Temple worship, considered in itself, is not the real point at all, and particularly ridicules the genuinely Pagan notion that He really needs to be fed with roast meat. 'If I were hungry, do you think I would apply to you?' (50:12). I have sometimes fancied He might similarly ask a certain type of modern clergyman, 'If I wanted music—if I were conducting research into the more recondite details of the history of the Western Rite—do you really think you are the source I would rely on?'
Reflections on the Psalms, Chapter 5: The Fair Beauty of the Lord
The miserable idea that God should in any sense need, or crave for, our worship like a vain woman wanting compliments, or a vain author presenting his new books to people who never met or heard of him, is implicitly answered by the words 'If I be hungry I will not tell thee' (50:12). Even if such an absurd Deity could be conceived, He would hardly come to us, the lowest of rational creatures, to gratify His appetite. I don't want my dog to bark approval of my books. Now that I come to think of it, there are some humans whose enthusiastically favourable criticism would not much gratify me.
Reflections on the Psalms, Chapter 9: A Word About Praising
Cast me not away from thy presence; and remove not thy holy Spirit from me.
μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ.
Не ѿве́ржи менє̀ ѿ лица̀ твоегѡ̀ и҆ дх҃а твоегѡ̀ ст҃а́гѡ не ѿимѝ ѿ менє̀.
Why then dost still think of your flocks? "Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?" [Psalm 50:13]. You have heard what of us He requires not, who wills to enjoin us somewhat. If of such things you were thinking, now withdraw your thoughts from such things: think not to offer God any such thing. If you have a fat bull, kill for the poor: let them eat the flesh of bulls, though they shall not drink the blood of he-goats. Which, when you shall have done, He will account it to you, that has said, "If I shall be hungry, I will not tell you:" and He shall say to you, "I was hungry, and you gave Me to eat." "Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?" [Matthew 25:35]
Exposition on Psalm 50
"Shall I eat?" Above, the Psalmist, in the person of the Lord, assigned the reason why the Lord will not accept goats, even if he were in need; here, however, he shows that he has no need. It should be known that in the law it is commanded that the flesh of holocausts be burned and that the blood be poured out at the base of the altar. And someone could suspect that God delighted in the blood and flesh of those animals. This was also the opinion of the pagans, that their gods delighted in the odors of flesh and the pouring out of blood, as Augustine says. And the Lord says that he does not delight in these things, which do not please in themselves. And therefore he says, "Shall I eat the flesh of bulls, or shall I drink the blood of goats?" As if to say: no, because I have no need, nor do I take delight in them, because I delight in those things which are in themselves the food of God. But the food of God is other than the flesh and blood of animals; for the food of God is that which is the food of all the saints. Lk. 22: "I dispose to you, as," etc. And thus the nourishment of the saints and of God is the same. But the saints are nourished by the very love of God; and thus God is nourished in the enjoyment of himself. Tob. 12: "I use invisible food and drink that cannot be seen by men."
Exposition on the Psalms of David
Restore to me the joy of thy salvation: establish me with thy directing Spirit.
ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με.
Возда́ждь мѝ ра́дость сп҃се́нїѧ твоегѡ̀ и҆ дх҃омъ влⷣчнимъ ᲂу҆тверди́ мѧ.
The Master, brothers, has need of nothing at all. He desires not anything of anyone, save to confess to him.
1 Clement 52
This is what I need, for you to be grateful, offering thanks and praise for what you receive from me—not because I need this, but out of longing for you to be appreciative, so that I may have occasion to give you further favors.
Commentary on Psalm 50
Praise, in fact, is nothing other than commendation, glory and blessing. So let your life be of such a kind as to bless your Master, and you have performed the perfect sacrifice.
Commentary on the Psalms 50:5
Offer me this sacrifice of praise. That is, offer yourself as a victim to me, taking pains to live in thanksgiving to me and devoting yourself totally to me.… Pray always to me about everything; render me this and perform it. The phrase “pray to me about everything” means, consider me responsible for all your good things, and receive from me all that is at any time good, no one being able to pray unless persuaded of this.… It will be no idle conjecture for you, since with this attitude you will, even if calling in the midst of afflictions, be heard and will attain what you aspire to, and so will take occasion from the beneficence to give even greater glory.
Commentary on Psalms 50:14A-15
Say then, Lord our God, what do You enjoin your people, Your Israel? "Immolate to God the sacrifice of praise" [Psalm 50:14]. Let us also say to Him, "In me, O God, are your vows, which I will render of prose to You." I had feared lest You might enjoin something which would be out of my power, which I was counting to be in my pen, and but now perchance it had been taken away by a thief. What do You enjoin me? "Immolate to God the sacrifice of praise." Let me revert to myself, wherein I may find what I may immolate: let me revert to myself; in myself may I find immolation of praise: be Your altar my conscience. We are without anxiety, we go not into Arabia in quest of frankincense: not any bags of covetous dealer do we sift: God requires of us the sacrifice of praise. Zacchæus had the sacrifice of praise in his patrimony; [Luke 19:8] the widow had it in her bag; [Mark 12:42] some poor host or other has had it in his jar: another neither in patrimony, nor in bag, nor in jar, has had anything, had it wholly in his heart: salvation was to the house of Zacchæus; and more this poor widow cast in than those rich men: this man, that does offer a cup of cold water, shall not lose his reward: [Matthew 10:42] but there is even "peace on earth to men of good will." [Luke 2:14] "Immolate to God the sacrifice of praise." O sacrifice gratuitous, by grace given! I have not indeed bought this to offer, but You have given: for not even this should I have had. And this is the immolation of the sacrifice of praise, to render thanks to Him from whom you have whatever of good you have, and by whose mercy is forgiven you whatsoever of evil of yours you have. "Immolate to God the sacrifice of praise: and render to the Highest your prayers." With this odour the Lord is well pleased.
Exposition on Psalm 50
Be as companions of angels. Imitate the seraphim in glory. Tell the glory of God to the heavens; offer the burnt offering while one praises God continuously. Perhaps “sacrifice of praise” means “virtues” through which God is praised, that is, blessed and glorified, especially when he said to the apostles, “Let your light shine before all people.”
Large Commentary on Psalms 50:14
"Offer to God." Here he shows what that sacrifice is which God accepts. And first he shows what God accepts from man. Second, what he gives in return. The Lord requires two things from man. First, the sacrifice of praise. And praise is called a sacrifice because sacrifice is nothing other than a profession of interior devotion and faith; for through sacrifice we acknowledge God as the creator of all things. 1 Chr. 29: "All things are yours, and what we have received from your hand we have given to you." Augustine, in the book On Christian Doctrine, says that no sign is as expressive and as signifying the intention of the heart as the word, and exterior faith; and devotion cannot be better expressed than through the devotion of praise. And thus praise is more acceptable to God than the killing of animals. Heb. 13: "Through him let us offer the sacrifice of praise always to God." Hos. 14: "We will render the calves of our lips." Second, the Lord requires that one pay one's vows to the Most High. And therefore he says, "And pay your vows to the Most High." Praise is a sacrifice to God insofar as it is a sign of interior devotion, because praise signifies that a man offers his mind to God; and this is what God wills to be rendered to him, and this is the vow, and thus the vow is an act of worship. Is. 19: "They shall worship him with sacrifices and offerings, and they shall make vows to God and pay them." Eccl. 5: "If you have vowed anything to God, do not delay to pay it."
Exposition on the Psalms of David
God desires and seeks nothing more from us than that, through our actions, his name is magnified by all, as it is written: “Offer to God the sacrifice of praise.” This is the sacrifice that God seeks and loves in preference to all victims, namely, that through the works of our justice, his name may be glorified everywhere and that, by the actions and works of his servants, he may be proved to be the true God. They love God in truth who perform only actions by which his name may be glorified.
On the Christian Life 9
[Then] will I teach transgressors thy ways; and ungodly men shall turn to thee.
διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσι.
Наꙋчꙋ̀ беззакѡ́нныѧ пꙋтє́мъ твои̑мъ, и҆ нечести́вїи къ тебѣ̀ ѡ҆братѧ́тсѧ.
"And call thou upon Me in the day of your tribulation: and I will draw you forth, and you shall glorify Me" [Psalm 50:15]. For thou oughtest not to rely on your powers, all your aids are deceitful. "Upon Me call thou in the day of tribulation: I will draw you forth, and you shall glorify Me." For to this end I have allowed the day of tribulation to come to you: because perchance if you were not troubled, you would not call on Me: but when you are troubled, you call on Me; when you call upon Me, I will draw you forth; when I shall draw you forth, you shall glorify Me, that you may no more depart from Me. A certain man had grown dull and cold in fervour of prayer, and said, "Tribulation and grief I found, and on the Name of the Lord I called." He found tribulation as it were some profitable thing; he had rotted in the slough of his sins; now he had continued without feeling, he found tribulation to be a sort of caustic and cutting. "I found," he says, "tribulation and grief, and on the Name of the Lord I called." And truly, brethren, tribulations are known to all men. Behold those afflictions that abound in mankind; one afflicted with loss bewails; another smitten with bereavement mourns; another exiled from country grieves and desires to return, deeming sojourning intolerable; another's vineyard is hailed upon, he observes his labours and all his toil spent in vain. When can a human being not be made sad? An enemy he finds in a friend. What greater misery in mankind? These things all men do deplore and grieve at, and these are tribulations: in all these they call upon the Lord, and they do rightly. Let them call upon God, He is able either to teach how it must be borne, or to heal it when borne. He knows how not to suffer us to be tried above that we are able to bear. [1 Corinthians 10:13] Let us call upon God even in those tribulations: but these tribulations do find us; as in another Psalm is written, "Helper in tribulations which have found us too much:" there is a certain tribulation which we ought to find. Let such tribulations find us: there is a certain tribulation which we ought to seek and to find. What is that? The above-named felicity in this world, abundance of temporal things: that is not indeed tribulation, these are the solaces of our tribulation. Of what tribulation? Of our sojourning. For the very fact that we are not yet with God, the very fact that we are living amid trials and difficulties, that we cannot be without fear, is tribulation: for there is not that peace which is promised us. He that shall not have found this tribulation in his sojourning, does not think of going home to his father-land. This is tribulation, brethren. Surely now we do good works, when we deal bread to the hungry, home to the stranger, and the like: tribulation even this is. For we find pitiful objects upon whom we show pity; and the pitiful case of pitiful objects makes us compassionate. How much better now would it be with you in that place, where you find no hungry man whom you may feed, where you find no stranger whom you may take in, no naked man whom you may cover, no sick man whom you may visit, no litigant whom you may set at one! For all things in that place are most high, are true, are holy, are everlasting. Our bread in that place is righteousness, our drink there is wisdom, our garment there is immortality, our house is everlasting in the heavens, our steadfastness is immortality: does sickness come over? Does weariness weigh down to sleep? No death, no litigation: there peace, quiet, joy, righteousness. No enemy has entrance, no friend falls away. What is the quiet there? If we think and observe where we are, and where He that cannot lie has promised that we are to be, from His very promise we find in what tribulation we are. This tribulation none finds, but he that shall have sought it. You are whole, see if you are miserable; for it is easy for him that is sick to find himself miserable: when you are whole, see if you are miserable; that you are not yet with God. "Tribulation and grief I found, and on the Name of the Lord I called." "Immolate," therefore, "to God the sacrifice of praise." Praise Him promising, praise Him calling, praise Him exhorting, praise Him helping: and understand in what tribulation you are placed. Call upon (Him), you shall be drawn forth, you shall glorify, shall abide.
Exposition on Psalm 50
"And call upon me." Here the Lord sets forth what he will give in return to those who worship him. And first he shows what the saints suffer. Second, what they do in tribulations. Third, what they receive from God. Fourth, what they render to God in return. He says, therefore, that by the fact that someone pays his vows, he is nevertheless afflicted. Ps. 68: "My enemies persecute me unjustly." And the reason for this is that unless the just were afflicted in this world, many would serve God not for his own sake but for the sake of prosperity. Second, he shows what they do in the time of tribulation, because they must call upon him: "And you shall call upon me." What shall God do for him? He shall free him: "I will deliver you." Ps. 119: "When I was in tribulation, I cried to the Lord," etc. And afterwards, once freed, he must honor God: "And you shall honor me."
Exposition on the Psalms of David
Deliver me from blood-guiltiness, O God, the God of my salvation: [and] my tongue shall joyfully declare thy righteousness.
ρῦσαί με ἐξ αἱμάτων, ὁ Θεὸς ὁ Θεὸς τῆς σωτηρίας μου· ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου.
И҆зба́ви мѧ̀ ѿ крове́й, бж҃е, бж҃е сп҃се́нїѧ моегѡ̀: возра́дꙋетсѧ ѧ҆зы́къ мо́й пра́вдѣ твое́й.
For even though he speaks the truth, the deceiver is not worthy of credit.
Letter to the Bishops of Egypt 3
The fact, he is saying, that you take pains to read the law, mouth the words of its stipulations, and listen carefully to its being read is no excuse. It only sets me more against you, your knowing the law, listening to the commandments and putting them on your lips while in practice pursuing the opposite, the result being that the reading is useless for you. Instead, listening to me when I speak and give commands in the law is an insult to me when there is utter neglect of me in practice.
Commentary on Psalms 50:16
But see what follows, my brethren. For now some one or other, because God had said to him, "Immolate to God the sacrifice of praise," and had enjoined in a manner this tribute, did meditate to himself and said, I will rise daily, I will proceed to Church, I will say one hymn at matins, another at vespers, a third or fourth in my house, daily I do sacrifice the sacrifice of praise, and immolate to my God. Well you do indeed, if you do this: but take heed, lest now thou be careless, because now you do this: and perchance your tongue bless God, and your life curse God. O my people, says to you the God of gods, the Lord that spoke, "calling the earth from the rising of the sun unto the setting," though yet you are placed amid the tares, [Matthew 13:25] "Immolate the sacrifice of praise to your God, and render to Him your prayers:" but take heed lest you live ill, and chant well. Wherefore this? For, "Unto the sinner, says God, why do you tell out My judgments, and takest My Covenant in your mouth?" [Psalm 50:16]. You see, brethren, with what trembling we say these words. We take the Covenant of God in our mouth, and we say these words. We take the Covenant of God in our mouth, and we preach to you the instruction and judgment of God. And what says God to the sinner? "Why do you?" Does He then forbid preachers that be sinners? And where is that, "What they say do, but what they do, do not"? [Matthew 23:3] Where is that, "Whether in truth or on occasion Christ be preached"? [Philippians 1:18] But these words were said, lest they should fear that hear, from whomsoever it be that they hear: not that they should be without care that speak good words, and do evil deeds. Now therefore, brethren, you are without care: if you hear good words ye hear God, through whomsoever it be that you may hear. But God would not dismiss without reproof them that speak: lest with their speaking alone, without care for themselves they should slumber in evil life, and say to themselves, "For God will not consign us to perdition, through whose mouth He has willed that so many good words should be spoken to His people." Nay, but hear what you speak, whoever you are that speakest: and thou that writ be heard yourself, first hear yourself; and speak what a certain man does speak in another Psalm, "I will hear what in me speaks the Lord God, for He shall speak peace to His people." What am I then, that hear not what in me He speaks, and will that other hear what through me He speaks? I will hear first, will hear, and chiefly I will hear what speaks in me the Lord God, for He shall speak peace to His people. Let me hear, and "chasten my body, and to servitude subject it, lest perchance to others preaching, myself be found a cast-away." [1 Corinthians 9:27] "Why do you tell out my judgments?" Wherefore to you what profits not you? He admonishes him to hear: not to lay down preaching, but to take up obedience. "But you, why do you take My Covenant in they mouth?"
Exposition on Psalm 50
For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?"
Forty Gospel Homilies, Homily 17
"But to the sinner God has said." Here he bars certain ones, namely sinners, from the sacrifice of praise; and he sets forth three things. First, human perversity. Second, God's patience. Third, he threatens divine severity. Human perversity consists in this, that they say good things and do evil; and therefore he shows how they are unworthy to speak good things. Now there is a twofold good: one is the instruction of morals, the other is formation for the praise of God. He says, therefore: you, namely my people, "offer to God the sacrifice of praise," etc. "But to the sinner God has said," that is, by God's preordination it is fixed that it is unjust for him to say good things and do evil. And he said this because it is impressed in the minds of all, even of sinners. And what did he say? "Why do you declare my justices?" Rom. 2: "You who preach not to steal, do you steal?" But does one who is in the state of mortal sin commit mortal sin when he preaches or teaches? It must be said that his sin is either public or hidden; and if hidden, it is either from contempt and without penance, or with penance. It must be said, therefore, that if someone is in public sin, he should not publicly preach or teach. And I say "public," because if the sin is not public, he could with charity privately admonish his brother concerning a sin even lesser than his own hidden sin, yet admonishing himself as well. But if he is in hidden sin and without penance, then he provokes God, because he simulates. Prov. 11: "The dissembler deceives his friend with his mouth." And it is of these that he speaks here, as the Gloss of Augustine says: "Let the tongue, which the conscience contradicts, not presume to praise." But if the sin is hidden and he grieves over it, he does not sin by preaching or teaching, even if he speaks publicly against that sin, because by detesting the sins of others he also detests his own. "And you take my covenant in your mouth." "Justice" refers to instruction; "covenant" refers to the praise of faith. Sir. 15: "Praise is not seemly in the mouth of a sinner," because the name of God is most holy; and therefore it is unfitting for it to be taken up by sinners, as if usurped. Prov. 26: "As a lame man has fine legs in vain, so a parable is unseemly in the mouth of fools."
Exposition on the Psalms of David
O Lord, thou shalt open my lips; and my mouth shall declare thy praise.
Κύριε, τὰ χείλη μου ἀνοίξεις, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου.
Гдⷭ҇и, ᲂу҆стнѣ̀ моѝ ѿве́рзеши, и҆ ᲂу҆ста̀ моѧ̑ возвѣстѧ́тъ хвалꙋ̀ твою̀.
Discipline is the moderation of the emotions.
Notes on the Psalms 49[50].17
Not only do you not show any benefit from the teaching of the law, but even what you have by nature you have mutilated. The reasoning for what should be done and should not be done is set within us by nature, but you rejected it and had no recollection of it.
Commentary on the Psalms 50:7
"But you hate instruction" [Psalm 50:17]. Thou hatest discipline. When I spare, you sing and praisest: when I chasten, you murmur, as though, when I spare, I am your God: and, when I chasten, I am not your God. "I rebuke and chasten those whom I love." [Revelation 3:19] "But you hate instruction: and hast thrown My sayings behind you." The words that are said through you, you throw behind you. "And you have thrown My sayings behind you:" to a place where they may not be seen by you, but may load you. "And you have thrown My sayings behind you."
Exposition on Psalm 50
"But you have hated discipline." Here he shows the evils that sinners commit. And they commit two evils: the first is that they hate divine correction. Hence he says, "But you have hated discipline." This correction of morals is accomplished through difficult things. Heb. 12: "All discipline for the present indeed seems not to be of joy, but of sorrow." The wicked hate this. Heb. 12: "If you are without discipline," etc. Ps. 118: "Goodness and discipline," etc. Amos 5: "They have hated him who reproves in the gate." You, therefore, do not wish to be corrected by others when you sin daily, "and you have cast my words behind you," by which you are formed for doing well and meriting. Such words should be held in reverence. But these, namely sinners, do not receive them nor consider them. Ezek. 33: "They hear your words and do not do them, because they turn them into the song of their mouth." Or, "you have cast them behind you," that is, you have regarded them as nothing, so that you do not even consider them.
Exposition on the Psalms of David
For if thou desiredst sacrifice, I would have given [it]: thou wilt not take pleasure in whole-burnt-offerings.
ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὁλοκαυτώματα οὐκ εὐδοκήσεις.
Ꙗ҆́кѡ а҆́ще бы восхотѣ́лъ є҆сѝ же́ртвы, да́лъ бы́хъ ᲂу҆́бѡ: всесожжє́нїѧ не бл҃говоли́ши.
To neglect these things any further, and to persevere in the former error, what is it else than to fall under the Lord's rebuke, who in the l psalm reproveth, and says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth, seeing thou hatest instruction and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers." For to declare the righteousness and the covenant of the Lord, and not to do the same that the Lord did, what else is it than to cast away His words and to despise the Lord's instruction, to commit not earthly, but spiritual thefts and adulteries? While any one is stealing from evangelical truth the words and doings of our Lord, he is corrupting and adulterating the divine precepts, as it is written in Jeremiah. He says, "What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one froth his neighbour, and cause my people to err by their lies and by their lightness." Also in the same prophet, in another place, He says, "She committed adultery with stocks and stones, and yet for all this she turned not unto me." That this theft and adultery may not fall unto us also, we ought to be anxiously careful, and fearfully and religiously to watch.
Epistle LXII
Most people, after all, do not simply give a verdict on their behavior from their own judgment but are also corrupted by the support of others. If sinners see everyone opposed, they believe they have committed some great crime; but if they see them not only showing no anger or irritation but exhibiting tolerance and joining forces with them, the tribunal of their conscience is then corrupted because the verdict of the majority supports their corrupt attitude. So what crime will they not attempt? When, on the contrary, will they condemn themselves and give up sinning unscrupulously? Thus it is essential that, in the case of people committing sin, they condemn themselves (this, you see, being the path to refraining from wickedness), and even if not practicing good, commend the good. The path to performance, after all, is willingness. Yet in this case, since there have been accomplices in crime, it is appropriate to apply the goad with great severity. After all, if evil flourishes to this extent even when reproved, and virtue, even when commended, has difficulty summoning its practitioners to the effort required, what would happen if these conditions did not apply?
Commentary on the Psalms 50:7
"If you saw a thief, you consented unto him, and with adulterers you made your portion" [Psalm 50:18]. Lest perchance you should say, I have not committed theft, I have not committed adultery. What if he pleased you that has committed? Have you not with the very pleasing consented? Have you not by approval made your portion with him that has committed? For this is, brethren, to consent with a thief, and to make with an adulterer your portion: for even if you commit not, and approvest what is committed, you are an accessory in the deed: for "the sinner is praised in the longings of his soul, and he that does iniquity shall be blessed." You do not do evil things, you praise evil-doers. For is this a small evil? "Thou made your portion with adulterers."
Exposition on Psalm 50
"If you saw a thief, you ran with him." Here he sets forth the malice of sinners with respect to the commission of evil. But a little earlier he showed their defect with respect to the desertion of good, when he said, "But you have hated," etc. And first he sets forth their wickedness with respect to evil works; then with respect to evil words. He says, therefore, "If you saw." Where it should be known that these words are proposed in the person of God to the sinner who announces and preaches the justice of God. And they are especially suited to prelates and teachers, who do not easily fall into sin themselves, but consent to others who sin, and these things are turned against them. Rom. 1: "Not only those who do these things are worthy of death, but also those who consent," etc. 1 Sam. 2: "Eli was punished because he did not correct his sons." Therefore he reproves them for this. And he touches on two things, namely theft and adultery. With respect to the first he says, "If you saw a thief" brought before you for judgment, "you ran with him," not correcting him. Is. 1: "Your princes are faithless." Likewise, "with adulterers you placed your portion," because you do not correct adulterers, but flatter them and cover for them and support them when they come to your notice. Jer. 9: "They are all adulterers." But spiritual theft is when from the words of Sacred Scripture a corrupter steals the true meaning; and thus seeing someone corrupt and conceal the true meaning, and you consenting, you run with him. Jer. 23: "Behold, I am against the prophets who steal my words." Spiritual adultery is when words are twisted to another sense or to another end; for example, if someone preaches for gain or seduction. 2 Cor. 2: "We are not, as many, adulterating the word of God."
Exposition on the Psalms of David
Every attentive reader of the Psalms will have noticed that they speak to us severely not merely about doing evil ourselves but about something else... In 50:18, God blames a man not for being a thief but for "consenting to" a thief (in Dr Moffatt, "you are a friend to any thief you see").
...
I am concerned here only with the problem that appears in our individual and private lives. How ought we to behave in the presence of very bad people? I will limit this by changing "very bad people" to "very bad people who are powerful, prosperous, and impenitent." If they are outcasts, poor, and miserable, whose wickedness obviously has not "paid," then every Christian knows the answer. Christ speaking to the Samaritan woman at the well, Christ with the woman taken in adultery, Christ dining with publicans, is our example.
...
The temptation is to condone, to connive at; by our words, looks and laughter, to "consent." The temptation was never greater than now when we are all (and very rightly) so afraid of priggery or "smugness." And of course, even if we do not seek them out, we shall constantly be in such company whether we wish it or not. This is the real and unavoidable difficulty.
We shall hear vile stories told as funny; not merely licentious stories but (to me far more serious and less noticed) stories which the teller could not be telling unless he was betraying someone's confidence. We shall hear infamous detraction of the absent, often disguised as pity or humour. Things we hold sacred will be mocked. Cruelty will be slyly advocated by the assumption that its only opposite is "sentimentality." The very presuppositions of any possible good life—all disinterested motives, all heroism, all genuine forgiveness—will be, not explicitly denied (for then the matter could be discussed), but assumed to be phantasmal, idiotic, believed in only by children.
What is one to do? For on the one hand, quite certainly, there is a degree of unprotesting participation in such talk which is very bad. We are strengthening the hands of the enemy. We are encouraging him to believe that "those Christians," once you get them off their guard and round a dinner table, really think and feel exactly as he does. By implication we are denying our Master; behaving as if we "knew not the Man."
Reflections on the Psalms, Chapter 7: Connivance
Sacrifice to God is a broken spirit: a broken and humbled heart God will not despise.
θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει.
Же́ртва бг҃ꙋ дꙋ́хъ сокрꙋше́нъ: се́рдце сокрꙋше́нно и҆ смире́нно бг҃ъ не ᲂу҆ничижи́тъ.
"Your mouth has abounded in malice, and your tongue has embraced deceit" [Psalm 50:19]. Of the malevolence and deceit, brethren, of certain men he speaks, who by adulation, though they know what they hear to be evil, yet lest they offend those from whom they hear, not only by not reproving but by holding their peace do consent. Too little is it, that they do not say, You have done evil: but they even say, You have done even well: and they know it to be evil: but their mouth abounds in malice, and their tongue embraces deceit. Deceit is a sort of guile in words, of uttering one thing, thinking another. He says not, your tongue has committed deceit or perpetrated deceit, but in order to point out to you a kind of pleasure taken in the very evil doing, He has said, "Hath embraced." It is too little that you do it, you are delighted too; you praise openly, you laugh to yourself. Thou dost push to destruction a man heedlessly putting forth his faults, and knowing not whether they be faults: thou that know it to be a fault, sayest not, "Whither are you rushing?" If you were to see him heedlessly walk in the dark, where you knew a well to be, and were to hold your peace, of what sort would you be? Would you not be set down for an enemy of his life? And yet if he were to fall into a well, not in soul but in body he would die. He does fall headlong into his vices, he does expose before you his evil doings: you know them to be evil, and praisest and laughest to yourself. Oh that at length he were to be turned to God at whom you laugh, and whom you would not reprove, and that he were to say, "Let them be confounded that say to me, Well, well."
Exposition on Psalm 50
"Your mouth." Here he treats of the sin of the mouth, which is aggravated in two ways. First, from circumstances. Second, from the condition of persons, at "Sitting." Concerning the first he does two things. First, he sets forth the aggravating conditions, namely frequency. Another is deceit. Frequency: because if someone occasionally commits some sin, it is in some way tolerable. Or if from a slip of the tongue he says something disordered, it is more easily borne. Jas. 3: "If anyone does not offend in word, he is a perfect man." But if someone fills his mouth with curses, then it proceeds from his own malice; for from the abundance of the heart the mouth speaks, Mt. 12. Ps. 13: "Whose mouth is full of cursing," etc. The sin of the tongue is also aggravated by deceit or fraud. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." And therefore he says, "And your tongue contrived deceits," that is, composed them and, as it were, as a teacher arranged deceits so that his words might be pleasing. Prov. 12: "A witness who is hasty contrives words of falsehood."
Exposition on the Psalms of David
Do good, O Lord, to Sion in thy good pleasure; and let the walls of Jerusalem be built.
ἀγάθυνον, Κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών, καὶ οἰκοδομηθήτω τὰ τείχη ῾Ιερουσαλήμ·
Оу҆бл҃жѝ, гдⷭ҇и, бл҃говоле́нїемъ твои́мъ сїѡ́на, и҆ да сози́ждꙋтсѧ стѣ́ны і҆ерⷭ҇ли̑мскїѧ:
But you suffered wrong at his hands: why, then, do wrong to yourself? Those who take revenge, after all, strike themselves with a sword. I mean, if you want to do yourself a favor and have revenge on him, speak well of the wrongdoer; in this way you will turn many people into accusers in your place and earn yourself a great reward, whereas if you speak ill of him, you will not be believed, being suspected of bias. And so the results of your exertion go in the opposite direction: whereas you are anxious to undermine his reputation, the opposite happens; it is by commendation, not accusation, that this happens, you see. You bring yourself into disrepute, while your shafts in his direction are wide of the mark. Bias in fact is the impression on the mind of the listeners, not allowing your words to gain entry to their ears. The same thing happens as in judicial objections: when someone raises an objection to evidence in court, the whole process is put on hold. Exactly so, in this instance, suspicion of bias prevents the case becoming admissible. Do not speak ill, accordingly, in case the black mark attaches to you, and instead of preparing mud with clay and bricks, you weave for him wreaths from roses, violets and other flowers. And do not bear dung in your mouth, like beetles (this is what slanderers do, you know: they are the first to be affected by the stench), but bear flowers, like the bees, and make honeycombs like them, and be gentle to everybody. Everyone feels revulsion for slanderers like a bad smell, as if they were some bloodsucker, fed on others’ problems like a beetle on dung; with the person bearing a word of commendation, on the other hand, everyone associates like a member of their own body, their own brother, their son, their father.
Commentary on the Psalms 50:10
"Sitting against your brother you detracted" [Psalm 50:20]. And this "sitting" does belong to that whereof he has spoken above in, "has embraced." For he that does anything while standing or passing along, does it not with pleasure: but if he for this purpose sits, how much leisure does he seek out to do it! That very evil detraction you were making with diligence, you were making sitting; you would thereon be wholly engaged; you were embracing your evil, you were kissing your craftiness. "And against your mother's son you laid a stumbling-block." Who is "mother's son"? Is it not brother? He would repeat then the same that he had said above, "your brother." Hath he intimated that any distinction must be perceived by us? Evidently, brethren, I think a distinction must be made. Brother against brother does detract, for example's sake, as though for instance one strong, and now a doctor and scholar of some weight, does detract from his brother, one perchance that is teaching well and walking well: but another is weak, against him he lays a stumbling-block by detracting from the former. For when the good are detracted from by those that seem to be of some weight and to be learned, the weak fall upon the stumbling-block, who as yet know not how to judge. Therefore this weak one is called "mother's son," not yet father's, still needing milk, and hanging on the breast. He is borne as yet in the bosom of his mother the Church, he is not strong enough to draw near to the solid food of his Father's table, but from the mother's breast he draws sustenance, unskilled in judging, inasmuch as yet he is animal and carnal. "For the spiritual man judges all things," [1 Corinthians 2:15] but "the animal man perceives not those things which are of the Spirit of God; for they are foolishness to him." [1 Corinthians 2:14] To such men says the Apostle, "I could not speak unto you as unto spiritual, but as unto carnal, as to babes in Christ I gave you milk to drink, not meat; for you were not able, but not even now are you able." [1 Corinthians 3:1-2] A mother I have been to you: as is said in another place, "I became a babe among you, even as a nurse cherishing her own children." [1 Thessalonians 2:7] Not a nurse nursing children of others, but a nurse cherishing her own children. For there are mothers who when they have borne give to nurses: they that have borne cherish not their children, because they have given them to be nursed; but those that cherish, cherish not their own, but those of others: but he himself had borne, he was himself cherishing, to no nurse did commit what he had borne; for he had said, "Of whom I travail again until Christ be formed in you." [Galatians 4:19] He did cherish them, and gave milk. But there were some as it were learned and spiritual men who detracted from Paul. "His letters indeed, say they, are weighty and powerful; but the presence of his body weak, and speech contemptible:" [2 Corinthians 10:10] he says himself in his Epistle, that certain his detractors had said these words. They were sitting, and were detracting against their brother, and against that their mother's son, to be fed with milk, they were laying a stumbling-block. "And against your mother's son you laid a stumbling-block."
Exposition on Psalm 50
"Sitting, you spoke against your brother." Here he shows how the sin of the tongue is aggravated by the condition of persons. And first, by the condition of the speaker; second, by the condition of the one spoken against; third, by the condition of the hearers. He says, therefore, "Sitting." It sometimes happens that someone says a bitter word when he is moved and provoked; and this is somewhat tolerable. But when someone with a calm heart, unprovoked, says evil things, this is wicked and detestable. And therefore he says, "sitting," namely at ease. Ps. 68: "Those who sat in the gate spoke against me." From the person of the one spoken against, the sin is aggravated: because if he were speaking against a wicked person, it would be different. But he says, "against your brother." Jer. 9: "Let everyone guard himself from his neighbor." "And against the son of your mother you set up a scandal." Here he shows how the sin is aggravated on the part of those who are scandalized by it, namely the hearers. And therefore he says, "you set up a scandal," namely of others, against your brother. And what he says, "the son of your mother," shows that little ones still nursing are called sons of their mother, and the lowly are scandalized by the evil words that he speaks.
Exposition on the Psalms of David
Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.
τότε εὐδοκήσεις θυσίαν δικαιοσύνης, ἀναφορὰν καὶ ὁλοκαυτώματα· τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους.
тогда̀ бл҃говоли́ши же́ртвꙋ пра́вды, возноше́нїе и҆ всесожега́ємаѧ: тогда̀ возложа́тъ на ѻ҆лта́рь тво́й тельцы̀.
The Savior comes again, but not to be judged again, for he will pass judgment on those who passed judgment on him, and he who aforetime kept silence as they judged him now reminds those lawless people who did their outrageous deeds to him on the cross and says, “These things have you done, and I kept silence.” He adapted himself when he came then and taught people by persuasion, but this time it is they who will be forced to bow to his rule, whether they will or no.
Catechetical Lecture 15:1
Beware also of a blabbing tongue and of itching ears. Neither detract from others nor listen to detractors.… Keep your tongue from caviling, and watch over your words. Know that in judging others you are passing sentence on yourself and that you are yourself guilty of the faults that you blame in them. It is no excuse to say, “If others tell me things, I cannot be rude to them.” No one cares to speak to an unwilling listener. An arrow never lodges in a stone: often it recoils on the shooter of it. Let the detractor learn from your unwillingness to listen not to be so ready to detract.
Letter 52.14
"These things have you done, and I held my tongue" [Psalm 50:21]. Therefore the Lord our God shall come, and shall not keep silence. Now, "These things have you done, and I held my tongue." What is, "I held my tongue"? From vengeance I have desisted, my severity I have deferred, patience to you I have prolonged, your repentance I have long looked for..."You have imagined iniquity, that I shall be like you;" You have imagined that I shall be like you, while you will not be like Me. For, "Be," he says, "perfect, even as your Father, which is in the heavens, who makes His sun to rise on the good and evil." [Matthew 5:48, 45] Him you would not copy, who gives good things even to evil men, insomuch that sitting thou dost detract even from good men. "I will reprove you," when "God manifest shall come, our God, and shall not keep silence," "I will reprove you." And what to you shall I do in reproving you? What to you shall I do? Now yourself you see not, I will make you see yourself. Because if you should see yourself, and should displease yourself, you would please Me: but because not seeing yourself you have pleased yourself, you will displease both Me and yourself; Me when you shall be judged; yourself when you shall burn. But what to you shall I do? He says. "I will set you before your face." For why would you escape yourself? At your back you are to yourself, you see not yourself: I make you see yourself: what behind your back you have put, before your face will I put; you shall see your uncleanness, not that you may amend, but that you may blush....
Exposition on Psalm 50
I saw these crimes committed by you, I practiced long-suffering, I waited for your repentance. But you took even my long-suffering as an excuse for impiety, guessing that I was pleased with your lawlessness and would not inflict punishment.… Since you were not cured by the mild remedy of long-suffering, I shall prepare more painful ones for you and apply burning by censure. Now, this is in keeping with those words of the apostle, “Do you not realize that the goodness of God leads you in the direction of repentance, but by your obduracy and unrepentant heart you store up for yourself wrath on the day of wrath, revelation and just judgment of God, who will repay everyone according to their works.”
Commentary on the Psalms 50:7
"These things you have done, and I was silent." Here he treats of God's dissimulation. And first the dissimulation of God is set forth. Second, the effect of the dissimulation upon the wicked is set forth, at "You thought." He says, therefore, "These things you have done," namely all the things said above: you spoke good things and perpetrated evil, so that the Psalmist thus speaks in the person of God, "and I was silent," as though I did not immediately correct and punish you; but out of clemency and mercy I waited for you to repent. Is. 42: "I was silent, I was always quiet." Rom. 2: "Do you not know that the kindness of God leads you to repentance?" But the evil and sinful man abuses this clemency in pride. Rom. 2: "According to your hardness and impenitent heart, you treasure up for yourself wrath," etc. And therefore he says, "You thought wickedly that I would be like you." Now it was said above, "If you saw a thief," etc. Sinners argue from this and the wicked believe that sin pleases God and that he does not punish, because he is silent: "These things you have done and I was silent." But this supposition is wicked, because "the wicked man and his wickedness are alike hateful to God," as is said in Wis. 14. And Hab. 1: "Your eyes are too pure to look upon evil, and you cannot look upon iniquity." "But I will reprove you." Here, then, divine severity is set forth. And first in his reproof. Second, in its effect. He says, therefore, "I will reprove you," that is, I will condemn you. Ps. 6: "O Lord, do not correct me in your wrath." In wrath is the effect: "I will set you against your own face." God, who punishes, does not only punish through himself, but through other creatures. Wis. 5: "The whole world shall fight with him against the senseless." Likewise, the man himself fights against himself through the remorse of conscience. And thus he also fights against himself and reproves himself by his own means; and this is what he says: "I will set you against your own face," that is, you yourself will condemn yourself. Jn. 8: "Has no one condemned you? No one, Lord. Neither will I condemn you." Or, "I will set against your face," namely creatures, as is said in Wis. 5 -- whether rational, that is, Angels and saints, or irrational, which he used badly in sins. Job 7: "You have set me as contrary to you, and I am become a burden to myself," because the sinner will say against himself, Wis. 5: "We have erred from the way of truth." Nah. 3: "I will reveal your shame to your face." Is. 3: "The appearance of their countenance shall answer them." And this punishment is the worm of conscience.
Exposition on the Psalms of David
I have often, on my knees, been shocked to find what sort of thoughts I have, for a moment, been addressing to God; what infantile placations I was really offering, what claims I have really made, even what absurd adjustments or compromises I was, half-consciously, proposing. There is a Pagan, savage heart in me somewhere. For unfortunately the folly and idiot-cunning of Paganism seem to have far more power of surviving than its innocent or even beautiful elements. It is easy, once you have power, to silence the pipes, still the dances, disfigure the statues, and forget the stories; but not easy to kill the savage, the greedy, frightened creature now cringing, now blustering, in one's soul—the creature to whom God may well say, 'thou thoughtest I am even such a one as thyself' (50:21).
Reflections on the Psalms, Chapter 9: A Word About Praising
[For the end, a Psalm of David,
Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ
Въ коне́цъ, ѱало́мъ дв҃дꙋ,